And here we call attention to the circumstance that innumerable people today are ignorantly and heedlessly dabbling in psychism. Many of them are perfectly innocent of any leanings to depravity. Yet observe the connexion. Theosophists have never failed to warn them; and for their pains have been laughed at; yet see the confirmation of their warnings. We merely take this occasion to point out to the heedless and innocent experimenters the dangers that lie ahead of them in the path they are treading. There are only two paths in Occultism—the right and the wrong; the right path is the path of duty, service, and righteous living; any other path is the wrong path.
In an age when nothing is immune against perversion, it is no slur upon the Theosophical Society to say that even that body, pure and lofty as its teachings and work are, has not been free from attempts made to divert it into some wrong direction. From time to time ambitious and misguided adherents have deserted its ranks that they might pursue outside the courses which they were prevented from pursuing within.
In this way a number of so-called "Theosophical" cults have originated, which in varying degrees carry on a propaganda that misrepresents Theosophy and thereby wrongs the public. The reason for alluding to this here is that some members of these cults are preaching the very psychism which, as has just been shown, is so intimately related to these grave abuses. In books and on the lecture platform we may find their leaders reproducing some form of the original Theosophical teachings and even professing lofty principles of morality; but a closer examination of the teachings prevailing among them reveals only too often the same unsavory atmosphere of psychism. If these "teachers" really followed the lofty teachings they profess there could be no reason why they should not be working in harmony with real Theosophists; but it is because they have cut themselves from the pure teachings of H. P. Blavatsky and the original Theosophical program that Theosophists are obliged to repudiate them.
It behooves all people who have a reputation to preserve to search out carefully these hidden connexions and make sure of the nature of everything they may endorse; for a man is judged by his associations.
Again, all kinds of "new" social doctrines are being preached, usually in the name of liberty, honesty, and purity; and those who protest against them are dubbed "slaves of Mrs. Grundy." But in view of the above newspaper revelations it would seem as though the protestors had some justification for their warnings. In much of this talk about liberty we detect not liberty but license. We are told, on high authority, apparently, that it is better to give vent to one's "youthful vitality" than to let it smoulder; but what becomes of this argument in view of the Tântrik program mentioned above, or other similar cults?
There is a class of popular writers who, having won the public ear by novels, brilliant criticism, or some such way, are now using the opportunity to vent their crude speculations and unripe imaginings, which pass current as "daring and original views." The morbidity, acidity, or angularity of their minds—seemingly unsuspected by themselves—is revealed in a way that dismisses them from the consideration of the more thoughtful readers; but they serve as ringleaders to a host of readers who share their temperament if not their literary gifts. They analyse in their peculiar fashion the institutions of human life as though they were people sent from another planet to inspect this world. Ignorant of the existence or possibility of points of view other than their own, they discuss marriage as if it were a physiological problem, and men as if they were but draughts on a checkerboard.
We have had novels based on the theory that human life is a physiological question, whose heroines are soulless over-cerebrated women of the most intolerable type; and a continuous torrent of smart writing whose aim seems to be to turn everything upside down and take the perverse view on every possible occasion. All this literary rubbish, whatever its moving spirit may be, must be regarded as a part of the general disintegrative force that is at work among us; its effect is to unsettle inexperienced minds at a time when they need guidance; and thus to pave the way for the implanting of the noxious seeds described above.
Time and space will not suffice for a full list of the movements and cults and fads which are all heading, consciously or unconsciously, in this dangerous direction—fads scientific, religious, social, what not. Sometimes one can detect the same element at the root of them—the morbid craving, the pruriency of thought, the subtle suggestion of the lower nature seeking new recognition for itself by assuming an attractive disguise.
The difficulties of a Theosophist may be realized when we bear in mind that he has to warn people against dangers which, though real to him, by reason of his knowledge of human nature, are by them unsuspected. So many of the fads seem quite harmless. Yet the Theosophist may be aware of the direction in which they are tending, or of some ugly facts beneath the surface. His warnings are uttered with the voice of genuine compassion. He sees every one of his warnings justified as time goes on and the latent seeds of evil develop and come into view. His one aim in life is to spread a knowledge of the noble and helpful teachings of Theosophy, for these alone can cope with such a subtle and powerful foe. His pity is aroused for those who are innocently lending themselves to such a propaganda, and for those earnest truth-seekers who are deceived by the misrepresentation.
So great is the menace of evils like the above, and so rapidly are they spreading, that every attempted reform sinks into insignificance beside the importance of dealing with this. We fret about the evils of our educational system, the increase of insanity and suicide, child-degeneracy, consumption and cancer, drug-taking, the white slave traffic, unemployment and labor troubles, all kinds of problems; when down in the very marrow of our twentieth century life lurks this frightful decay. Under the most plausible and specious forms it insinuates itself. Many "teachers" are insinuating the same poison into us under the guise of fine high-sounding doctrines, and sometimes even by using Theosophical terms. Sometimes from beneath the surface of their public teachings some "inner doctrine" pops up as though the teachers were experimenting with the public tolerance; and we hear whispers of a "new morality," strange sexual doctrines, etc. Then, if we are wise, we suspect what lies at the root.